Translation of the Chofetz Chaim's Sefer Shmiras HaLashon. This site is dedicated to the improvement of the speech of members of Bnei Yisrael. To help avoid all sorts of troubles, learn Shmiras HaLashon - "One who guards his mouth and his tongue guards from troubles of his soul." (Mishlei: 21; 23)

Wednesday, December 27, 2006

Shmiras HaLashon ד טבת - Teves 4 - Ninety-Fourth Day

Therefore, [as all Jews are part of one greater whole], we have found a number of instances in the words of our Sages of blessed Memory, [where we learn] that, if Heaven Forbid, a person performs a sin, he thereby corrupts the entire Jewish People, for [the Jewish People] are comparable to one body. If one were to have a severe pain in a given limb, the other limbs [similarly] experience a sensation from that pain, though the pain that they suffer is not so great. [The above] relates to the matter that we find [taught] in Vayikra Rabba, parsha 4 (sif 6), [as follows]: ““Israel is a dispersed sheep…”, (Yirmiyahu: 50; 17) [from here we learn that the Nation of] Israel is compared to a sheep. Just as it is the way of a sheep that is stricken in one of its limbs, and all [of the sheep’s limbs] have a sensation [of that pain], so too [this is true of the Nation of] Israel, [if] one [person] sins, all of them are punished. Rabbi Shimon bar Yochai taught: “[The effect that the sins of each individual Jew has on the entire Jewish People], is analogous [to a situation where] people were boarding a ship. [Once having boarded the ship], one of [the passengers] takes a drill and begins drilling [into the floor of the ship] below him. His fellow [passengers then] said to him: “Why are you doing this?” [The one doing the drilling responded] to them: “What does [my drilling] concern you? Am I not only drilling [only] below myself?” [Whereupon, his fellow passengers] said to him, [your drilling concerns us] because you are causing the ship to sink upon us!...”” See over there [in Vayikra Rabba, where we learn that the above teaching is related] to the explanation cited earlier, [that being that each Jews’ actions affect the entire Jewish People].

Therefore, my brother, [based upon what has been taught above], be exceedingly careful to refrain from taking revenge and bearing a grudge against your fellow, [for by doing so against your fellow], you are [truly] taking revenge and bearing a grudge against yourself. [To avoid taking revenge and bearing a grudge against your fellow], simply think to yourself that all of this that has occurred was Heaven-sent, due to your sins, and what [difference is there] to me if this suffering came about through this [person] or through someone else? If I truthfully accept all of this [suffering] upon myself, my sins will thereby be pardoned.

This follows that which [we learn about King] David, [when he] responded to Avishai ben Tziruyah, at the time that [Avishai] wanted to take retribution against Shimi ben Geira on behalf of [David, as Shimi was going about] shaming and insulting David, as well as cursing him [with] a [powerful] curse. [However], David did not allow [Avishai to harm Shimi], and he [rather] said, “HaShem said to him, “Curse”… ””[1] (Shmuel II: 16; 10) Our Sages of Blessed Memory have [also] said [in this context], that the Heavenly Court [at that time], voted and appointed David that he would be the fourth of the legs of [HaShem’s] Chariot, as we shall [discuss] this at length later on, G-d Willing.

[1] The entire verse reads, “And the King said, what [differences] are there between me and you, the son of Tziruyah, for he is cursing, for HaShem said to him, “Curse David”, and who will say to [Shimi], “Why are you doing this?”” (Shmuel II: 16; 10)

RaSh”I explains that David said that as someone as great as the head of the Sanhedrin, Shimi, would not be cursing David, unless commanded to do so by HaShem.